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Thera 2.34: Isidinna
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(154):Isidinna Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =154. Isidinna= Reborn in this Buddha-age in the country of the Sunāparantas,1 in the family of a councillor, he was named Isidinna. Grown up, he saw the double miracle at the presentation of the Sandalwood Pavilion,2 and coming with a satisfied mind to the Lord(Buddha), he heard the Path(Dhamma), and became a Stream-winner(Sotapana/first samadhi of Nirvana). While still living a domestic life, a compassionate spirit urged him, saying: ---- 187 Diṭṭhā mayā dhammadharā upāsakā|| Kāmā aniccā iti bhāsamānā,|| Sārattarattā maṇikuṇḍalesu|| Puttesu dāresu ca te apekkhā.|| || 188 Addhā na jānanti yathāva6 dhammaɱ|| Kāmā aniccā iti cāpi āhu,|| Rāgaɱ ca tesaɱ na balatthi chettuɱ|| Tasmā sitā puttadāraɱ dhanañcā' ti.|| || ---- 187 I mark the pious lay people who treasure on their lips the Path(Dhamma); How you may often hear them say: 'Transient are all this world's desires!' But in their hearts lies love of ill gotten wealth, of precious stones and jewelled rings, And that which fills their thought is care of sons and daughters and of wives. 188 no, verily, they do not know the inward meaning of the Path(Dhamma); Even though you often hear them say: 'Transient are all this world's desires!' To cut themselves from passions free, they lack the spiritual health, And therefore cleavs sure their heart to wife and children, and to wealth. ---- When the layman heard this, he was thrilled with emotion, and leaving the world, he not long after won arahantship(enlightenment). In confessing aññā(supreme attainment), he repeated these verses. ---- 1 Cf. LXX. 2 I cannot trace this legendary event elsewhere. ---- =2.4-4 154 Commentary on the stanza of Isidinnatthera= The stanza starting with diṭṭhā mayā constitutes that of the venerable Thera Isidinna. This one also, having done devoted deeds of service toward former Buddhas, performing acts of merit in this and that existence, was reborn in a family-home at the time of the Blessed One Vipassī; on having attained the age of intelligence, he took hold of a fan and made his reverential offering of it to the bodhi tree. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, came to be reborn in a banker’s family in the district of Sunāparanta, when this Buddha arose, gained the name Isidinna, and on having come of age, he happened to have noticed the miracle when the Master (formally) accepted the sandal-wood hall (candanamāḷa), became pious-minded, approached the Master, listened to His teaching the truth (dhamma), became a Stream-winner (sotāpanna) and took up his residence in a house. A divinity, who was in sympathy with his welfare, spoke two stanzas urging him:– 187. “Devotees, who are bearers of truth (dhammadharā) and who are telling about sensual pleasures being im- permanent, have been seen by me. Enamoured and excited in emarald ear-rings, in sons and wives also they long for them (apekkhā). 188. “Surely they do not know whence the truth (dhamma) here; they say also of the sensual pleasures as being impermenent. They have no strength to cut off the lust (rāga); that is why they are attached (sitā) to son and wife as well as wealth.” There, diṭṭhā mayā dhammadharā upāsakā, kāmā aniccā iti bhāsamānā means: here, some devotees, who are bearers (in their memory) of the scriptures (pariyattidhammadharā) have been seen by me; even because of having learnt by heart the three piṭakas, they are talking of the truth (dhamma) aptly connected with the disadvantage in sensual pleasures thus: “These, namely, sensual pleasures are impermanent, painful (dukkhā) and subject to (dhamma) distortion (vipariṇāma); sārattarattā maṇikuṇḍakesu, puttesu dāresu ca te apekkhā means: having become enamoured, they got much stained with lust (rāgarattā) in emeralds and ear-rings, (or in ear-rings set with emerald). They achieved affection in sons, daughters and wives; saying one thing and doing another have I seen; thus, is the meaning. Yato means wherefore, those devotees who are anamoured and excited in emerald ear-rings, and who possess longing for sons and wives; therefore, idha means: in this dispensation of Buddha, dhammaṃ means: After having become in this manner, they were those who say thus, also: “Sensual pleasures are impermanent;” the natural condition of a living-being (sattapakati) is of variegated character (vicittasabhāvā); thus, is the significance. Rāgañ ca tesaṃ na bala’tthi chettuṃ means: since there does not exist that like strength of knowledge of those devotees to chop and well cut off the lust (rāga), tasmā: under that circumstanza; sitā means: got attached to under the circumstance; sitā means: got attached to under the influence of craving (taṇhā), puttadāraṃ dhamañ ca means: they did not get released from clinging to sons, wives and wealth;” thus all this, the divinity spoke in indication of Arahantship (aññā) with reference to that self-same sevotee even. On having heard what was said by the divinity, the devotee became remorseful, became a monk, and attained Arahantship but before long. Hence, has it been said in the Apadāna:– “At the most excellent bodhi tree (pādapa) of the Blessed One Vipassī, I caught hold of a fan and fanned (abijiṃ) the most excellent bodhi tree godd-heartedly. It was ninetyone aeons (kappa) ago, that I fanned the most excellent bodhi tree. I do not remember any evil existence; this is the fruitful result of my fanning. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke these selfsame stanzas even, in order to reveal his arahtship (aññā). The Commentary on the stanza of the Thera Isidinna is complete. ----